The Concept of Human Dignity in Islam and How Islamic Law Supports It.

“Truly, We have honored the children of Adam. We carry them on the land and the sea, and have made provision of good things for them [to eat], and have preferred them above many of those whom We created with a marked preferment.” [Al-Quran, surah al-Isra’, verse 70].

The idea of human dignity in Islam is as old as Islam itself. It comes straight from the Quran and the Prophet’s Sunnah (teachings). It is not the result of social or political evolution, as it is in the case of other systems of thought, in which the idea of inalienable “human dignity” is a relatively modern idea, developed after a long evolution in the legal, social and political spheres.

The Quran explicitly states that the children of Adam are honored. Many centuries later, the Universal Declaration of Human Rights would echo this verse, saying: “Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom…”

The dignity of “the children of Adam” is a constituent element of the Islamic belief system, and it is strongly linked to religious beliefs and ethics. The very term “children of Adam” already excludes any discrimination based on race, color, or gender.

Human dignity is universal since all human beings are Adam’s descendants, are firmly established by religious texts that not only uphold this principle but also evokes penalties for its violation. For instance, human life is sacred. God says: “And that you do not take the life which God has made sacred, save in the dispensation of justice.” [Al-Quran, surah al-An’am, verse 151]

A penalty is incurred in the event a violation. God says: “O you who believe! The law of equity is prescribed for you in the matter of the murdered.” [Al-Quran, surah al-Baqarah, verse 178]

It is a penalty that is applied in respect of specific legal conditions detailed in the books of Islamic law (Fiqh). These are conditions that guarantee the rights of both society and the individual. Similarly, charity is an institution to uphold the dignity of all human beings and ensure that their basic needs are met. God says: “And in whose wealth there is a right acknowledged for the beggar and the destitute…” [Al-Quran, verse al-Ma’arij, verse 24-25].

The obligation of zakat (obligatory almsgiving), which is one of the pillars of Islam, specifically allocates a share of people’s property to foster social solidarity in Muslim society. God describes in the Quran the categories of people who are entitled to receive these funds from society for their livelihoods: “The alms (zakat) are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of God, and (for) the wayfarers [in need].” [Al-Quran, surah at-Taubah, verse 60]

Human dignity is the basis for human equality. The Quran teaches that the only real criterion by which people surpass each other is that of piety– and the performance of righteous deeds that result from it. The Quran states: “O humanity! We have created you male and female, and have made nations and tribes that ye may know one another. Lo! The noblest of you in the sight of God are those with the greatest piety.” [Al-Quran, al-Hujurat, verse 13].

Islam warns never to discriminate against people on the basis of race or skin color. When a Companion of the Prophet yelled at another Muslim by calling him “the son of a black woman” the Prophet scolded him and told him that his words echoed the ignorance of the days before Islam. Such an attitude was that of primitive and ignorant societies. The noble Companion then laid his cheek on the ground in front of the person he insulted and then asked that person to forgive him.

Ever since the Quran was revealed, human dignity has never been a mere slogan, but rather a principle that is integral to Islam’s legal system, beliefs, and ethics. Indeed, it is distinguished by the fact that it relies on a general conception of Islamic beliefs. In Islam, human dignity is an important and irrevocable right established on clear foundations.

To begin with, human beings are the noblest and most favored of creatures. Their honor comes from the fact that God shaped their first father with His own Hands. God says: “So when I have made him and breathed into him (Adam) the soul which I created for him.” [Al-Quran, surah al-Hijr, verse 29].

He then taught Adam the names of all things. God says: “And He taught Adam all the names, then showed them to the angels, saying: Inform me of the names of these, if you are truthful.” [Al-Quran, surah al-Baqarah, verse 31]

The Quran shows that, of all creatures, human beings are the most perfect, considering their constitution and morphology. God says: “Surely We created the human being of the best of forms.” [Al-Quran, surah at-Tin, verse 4]

This does not prevent human beings from having weaknesses inherent in their creation, and indeed God says: “Truly the human being was created weak.” [Al-Quran, surah an-Nisa’, verse 28)

Nevertheless, human beings are the creatures God endowed with free will and reason. They are the ones to whom He subjected what is in the heavens and on Earth. God says: “And has subjected to you all that is in the heavens and all that is in the earth.” [Al-Quran, al-Jathiyah, verse 13]

Many verses of the Quran assert that God has placed the world at the service of humanity. The universe itself, through its course and regularity, the day and night, as well as the path of the Sun, the Moon, the stars and planets in their respective orbits, shows us innumerable aspects of God’s blessings toward humanity and many signs of His greatness and power.

Thus, the dignity God has conferred upon humanity is not just an honorary epithet, but an integral part of Islam supported and confirmed by many passages of the Quran and Sunnah. This human dignity persists from the time a person is born, throughout life, and even after death.

Indeed, children are a blessing for their parents at the time of their birth. From that time on they are unique persons who deserve to live and enjoy their rights in human society. Then when they die, they are treated with dignity. They are washed and then a funeral prayer is conducted for them where people pray for them to receive God’s mercy and forgiveness. Islam warns us not to violate the sanctity of the human body except for a legitimate need. Therefore, it is forbidden to mutilate a body even of the deceased who cannot feel anything. The Prophet also forbade breaking the bones of the deceased, in respect for the dignity God has conferred upon the human being.

Aishah reported that God’s Messenger said (which means): “Breaking the bones of a dead person is the same as breaking them while he is alive.” [Refers to Sunan Abu Daud]

Islam was the first value system in history to recognize human dignity in such a comprehensive manner, long before all of the conventions and treatises that have been drafted in the modern era. Muslims have appreciated this for more than fourteen centuries. This dignity is granted by God, and it is general to all human beings, regardless of their ethnic origin, color or social standing.

Islamic Law protects the rights of non-Muslims living in Muslim lands. It guarantees the sanctity of their lives, persons, honor, and property, whether as members of the Muslim polity or as people at peace with the Muslim polity living outside of it.

These matters are described in detail in the Quran and Sunnah. They are further expounded upon in the books of Islamic Law that draw upon those two sources.

Taken with slight changes from

*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if think this post is useful.
*Support this da’wah effort by following my blog.

Attending a Public Lecture – Implementing Islamic Laws in Malaysia: Imagination or Reality?

On 26th September 2018, I had attended one program held in IAIS Malaysia, Kuala Lumpur. This program features Deputy Chief Executive Officer of IAIS Malaysia, Assoc. Prof. Dr Mohamed Azam Mohamed Adil,  Assoc. Prof. Dr Shamrahayu Abdul Aziz from International Islamic University Malaysia; Malaysia Islamic Youth Forces deputy president (ABIM), Khairul Anwar Ismail as the panel and Research Fellow of the Syariah Study Center, IKIM Law and Politics, Mohd. Noor Omar is the moderator….

On 26th September 2018 (yesterday), I had attended one program held in IAIS Malaysia, Kuala Lumpur. This program features Deputy Chief Executive Officer of IAIS Malaysia, Assoc. Prof. Dr Mohamed Azam Mohamed Adil,  Assoc. Prof. Dr Shamrahayu Abdul Aziz from International Islamic University Malaysia; Malaysia Islamic Youth Forces deputy president (ABIM), Khairul Anwar Ismail as the panel and Research Fellow of the Syariah Study Center, IKIM Law and Politics, Mohd. Noor Omar is the moderator.

In this program, Assoc. Prof. Dr Mohamed Azam mentions that Shari’a law has been adopted and recognized before the British colonization, which shows that before it became the main law. After many years, the situation has changed and the state raised civil law to become the important law. He said he tended to take the harmonious method of the civil and Shari’a law.

Meanwhile, Mr Mohd Khairul Anwar, from ABIM, mentioned that the law would not escape the principle of human freedom. While a human has been born with freedom and glory that is the principle in Shari’a. These things have been preserved in the Federal Constitution of Malaysia. He mentioned one example is religious freedom, but the law exemplifies public interest over the absolute freedom posed by the West. He also pointed out that the issue of exit of Islam was not supposed to be due to the procedure already existed, many who wanted to quit Islam without going through a procedure in the Shari’a Court.

Assoc. Prof. Dr Shamrahayu mentions that this Shari’a law is not an illusion. This is because Shari’a is a broad thing and not just hudud. Not necessarily all British’s introduced laws need to be eliminated.

Also, the narrow perception that Islamic law is only related to hudud punishment needs to be rectified because the term actually includes a broader sense. Assoc. Prof. Dr Shamrahayu said all laws that have Islamic elements and values ​​can be understood as Islamic law.

“I think in this era, we can not say that Islamic law is just hudud. The Islamic law we understand is very broad.

“When I was at the Institute of Islamic Understanding Malaysia (IKIM), many of my friends who conducted studies in 11 areas of (Malaysia) law found that there were Islamic elements there,”

This program launch book called: “Implementation of Islamic Law Implementation Books in Malaysia: Delusions or Reality” was written by Mohamed Azam and published by Ilhambooks.

You can watch the full program via Facebook video at this link:

Or, hear my recorded audio at down below:

The Program’s Poster:1e8d6dc02986e7e13576b16a6f372759_XL